---
title: "雲棲法彙（選錄） · 重修上方寺鑿放生池記"
description: "雲棲法彙是明代高僧袾宏的著作彙編，由後人輯錄補印而成。袾宏世稱蓮池大師，身處明末佛教復興時期，他融通禪教律而歸宗淨土，力主念佛往生。該書內容廣博，涵蓋經論註疏、禪修指導、戒律闡釋、淨土法門及書信雜文等，系統闡述了其圓融的佛學思想與修行實踐。作為中國佛教史上具有深遠影響的文獻，雲棲法彙集中體現了明代淨土宗的理論精髓與實修體系，對後世漢傳佛教特別是淨土信仰的發展起到了重要的推動與規範作用。"
url: "https://rushiwowen.co/en/r/cmgn10lks1n3jjl046kfdsxh5"
---

### 重修上方寺鑿放生池記

> Restoration of Shangfang Temple and Excavation of the Life-Release Pond

武林自宋蹕南，駐環湖山，禪講律寺，粲然棋布星列，而郭以內稱焉。迨今多半淪沒，至不可考諸傳志。有上方寺者，背倚城垣，左右掖湧金、錢塘二門，前通西井官道，蓋肇建後梁貞明七年。而國朝景泰四年，僧以難事作，散去，寺隨廢，漸蠶食為民居，僅存者什一，優婆塞沈善能者廬其中。嘉靖二十三年，尚寶卿六橋徐公得請於官，佃為圃。公無子，以畀女，遺命還寺。女孝且賢，持契歸王氏，遵父囑以畀雲棲，遂復為僧地如初。無何，王謝世，居士化卿宋君聞其義而高之。化卿以世祿之裔，砥德礪行，樂善不厭，迺輸金贈王子，更與之契。予亦罄衣資，偕善信旁贖其故址若干，向明正位，別為迴廊，旋所向，面城而門，取幽寂也，期世世承事三寶。因諗於眾曰：「唯上方彈丸重興，伶仃衰微，何修何營，而俾久遠？」或議闢草萊，輪奐其殿堂，群之以僧，僧多則常住。予以為不然。時丁末法，塔寺靡堅，試屈指而計，凡三門乎闤闠者，揵椎之庭，不為樽壘之所能幾？僧雖多而行寡，奚以多為？顧茲地鄰城，城鄰湖，湖外高而城內卑，隨鋤成流，亢陽所不能涸。因而池之，良便以池放生，以隙地之敝室，稍葺其莛楹，守以二三誠信衲子，蚤莫禪誦，庶幾上祝皇圖，下濟含識，得之一舉矣。或謂物如塵如沙，池一勺耳，容有限，奈何？而庸知夫鑿斯池也，為之兆也、弄引也，引而伸之，而又伸之，汪然遍域中矣。昔子產之畜魚一勺也，使鄭之人若大夫若士若民皆然，鄭之與國若燕趙齊楚輩皆然，則池無量，所畜無量。不然，西湖古放生池也，謂普容天壤間物，寧有是乎哉？化卿曰：「唯唯。」與其仲直卿、諸賢士夫、諸比丘淨人，有呈財者、裹糧者，疏其壆而鍬者、畚者、梩者，枯橫泉之撓而戽者、槔者、埭者，固隄防之浸淫崩頹而埤者、𡍪者、𥗒者、䃭者，捍狸與獺而𦼼者，閑其外侮而版築者，憂其暑寒而上為之𢊒、下為之󵔜者，皇皇乎晝胼宵胝，勞不知息，兼工再閱月而池成。于時在筌而釋，當釜而逸，洋焉悠焉，出而遊焉，一勺之內，足其從容也。予喜且懼，稽首而告於十方如來、主池神、主伽藍神，願以佛力、法力、賢聖力、諸神誓願力，慈護而威臨之，從於今日，盡未來際，常為鱗介諸水族等棲止安宅。又稽首而告於見住僧後，後住僧願以戒力、悲智力，念流水之苦躬而澤焦𣩅，天台之抗章而斷簄梁，智覺之負辜成仁，蹈白刃而不悔，尚永持無斁，以風四方。敢有叛先盟，師陶朱，媒利於網罟，或倍眾而售之乎白衣，是名違佛律，犯波羅夷。諸所稱釋子者，鳴以羯磨，遄擯絕之，勿共住。即朋比而阿神，必陰縶其魂，顯僇其形，無能逃者。脫免焉，其報盡也，墮泥犁中，嬰萬苦無竟。所以者何？好生惡死，天道也，人情也。前人捐難捨之資，役所愛之身，創五濁世不恆見之勝，舉以生必死之命，置之安全。後人忍不一深思之，而惟便其私，圖於天道，逆於人情，不祥從逆凶，不祥者災逮。鼓桴形影，感應自然，非危言怖之也。化卿及諸大眾踊躍歡喜，歎未曾有，作而曰：「善哉！是緇與素之龜鏡也，不可使無聞於末法也。」而碑上方。頌曰：

> The martial world, since the Song court moved south, settled around the lakeside hills, where Chan, Teachings, and Vinaya monasteries were scattered across the land in brilliant array—yet within the city walls they were especially renowned. Now, most have been lost to decay, no longer traceable in records or annals. Among them was Upper Fang Monastery, which stood with its back against the city wall, flanked on the left and right by the Yongjin and Qiantang gates, facing the West Well official road in front. It was first founded in the seventh year of the Later Liang Zhenming era. In the fourth year of the Jingtai era of our dynasty, its monks scattered due to a disaster; the monastery subsequently fell into ruin. Gradually it was encroached upon by encroaching houses until only one in ten remained. A lay devotee named Shen Shanneng dwelled within it. In the twenty-third year of the Jiajing era, Minister Xu of Sixth Bridge, who held the title of Shangbao Qing, obtained permission from the authorities and leased the land as a garden. He had no son, so he gave the land to his daughter, with the instruction that it be returned to the monastery. His daughter, both filial and worthy, accepted the deed and took it to the Wang family, and following her father's wish, gave it to Yunqi Monastery, thus restoring it as monastic land as before. Soon after, Wang passed away. Lay devotee Song Huaqing heard of this noble act and esteemed it greatly. Huaqing, a descendant of an official family, cultivated virtue and discipline, and took delight in goodness without fatigue. He offered gold to redeem it from the Wang family, and further exchanged contracts for the land. I also contributed all my savings and, together with faithful supporters, redeemed the surrounding ruins beside it. Facing the light and correcting its position, they built a veranda circling toward the direction it faced, with a gate facing the city wall, for the sake of tranquility, hoping that generation after generation, it would serve the Three Jewels. At that time, I asked of the assembly: “This Upper Fang Monastery, re-established upon a tiny footprint, is frail and destitute. What can be done, what measures taken, to preserve it for the long term?” Some suggested clearing the wild grass, beautifying the halls with brilliant architecture, and crowding it with monks—for many monks, they said, ensures its perpetual endowment. I, however, considered this incorrect. In this age of the final Dharma, monasteries and pagodas are not secure. Try counting, as if on your fingers: how many temples in the bustling city have now become places where drinking vessels and libation stands occupy the lawn-courts where stones once stood? Even if monks are numerous, their practice falls short of their number—so what use has multiplicity? Now considering this place’s location: it is near the city, and the city is near the lake. The lake is elevated beyond and within the city the surface is low—so wherever you dig, water flows in quickly, and with the scorching drought never running dry, you can form a pond thereby. A pond is fitting, being best for releasing living creatures. With the small spare rooms, slightly repair the eaves and pillars, let two or three faithful Bhikshus guard it, reciting and meditating at morning and night, praying that the dynastic throne be blessed above, and the sentient beings be saved below—achieving all with just one stroke. Someone said: “Living beings are like dust, like sand; this pond is only a sip of water—limited in capacity. What, then, shall we do?” But how do we know that digging this pond is merely an omen, a thread of influence—unravel and stretch it, then stretch it further, and it will eventually flow extensively, covering all lands. In antiquity, Zichan once kept fish in a spoonful of water, such that if everyone in the state of Zheng—whether grand officer, scholar, or commoner—all were to do likewise, and this spread to neighboring states such as Yan, Zhao, Qi, and Chu, then the limits of ponds are truly without measure, and thus the creatures contained would be infinite. If not, Ji Jun’s West Lake, the ancients made a releasing pond, how could it be that, allegedly, it held the multitude of all land and sky? Grand Officer Song said: “Yes yes,” and along with his second brother Zhiqing, various worthy officials, and many Bhikshus and lay-born ones—those bringing treasures and carrying provisions, clearing dikes and excavators, with hut and baskets and spades—labored doggedly, as helpers brought fodder; with pumps and driving-scoops, and people filling breaches, closing gaps, smoothing heights, breaking clumps; those guarding against thieves and otters, some wove reed mats; those guarding the gate and protection from outside attackers—using planks and tamping; those concerned for heat and cold, building protective coverings above; and enclosure floors below; with such hardness that their sleeves drove shovels and chests against spades all day of arduous toil, ceaselessly dying by their labor of fatigue, and with combined labor that, in two more months, the pond was completed. At that time, creatures taken from hook and net were freed, those who were set into kettles were released. Floating and swimming, coasting and padding, up they came and made to ramble—within the waters of this spoonful-of-a-paste, enjoyment gave them ample lingering and leisure. I rejoiced yet feared, and bowing my head in reverence, I informed the Tathagata of the ten directions, the deity who watches over ponds, the deity who protects monastic grounds; wishing that with the power of buddha, the power of dharma, the power of worthy saints, the power of the vowed strength of the various divinities, they watch over and hold their majesty; and from today forth, to the end of the future ages, this place so that all fish, shelled things, and beings of the waters and pools. Make it a resting place, peaceful and safe. Further bowing forward, I made announcement to the monks currently in residence, as well as monks in the times hereafter; so that with the power of their precepts, compassionate wisdom, that they remain mindful of the living waters. Thus, as the animal-torturer abandoned and compassion for those withered from prolonged upananda; and as Master Zhijue in Tiantai memorialised the throne to break the nets; or Tiantai’s written appeal against forest- fences, his vow of benevolence to free, that they would go on without stopping or tiring; to be exemplars to all around: Could anyone dare turn away in betrayal from their former covenant, learning the art of trader Fan Li in amassing wealth through nets and hooks—or in doubling the profit to sell what has been shared among disciples to white-robed householders? Such one commits open violation of Buddha’s law and violation in the pangba—should any who call themselves sons of Shakyamuni raise their voice with the ordinance under karman and cast the one out quickly, not allowing common stay. And if any banishes under protective veil in complicity any evil, the spirits must surely bind the soul in secret, stripping the corporeal to manifest ruin; no going beyond. And should any escape? Their retribution complete, they will awake in hell, crashing into countless suffering without end. Why is it so? Bear the strong distaste for it; those to dwell and those who pity, enjoy ever wide: With love of life the abhorrence of death is as nature-nurture’s own rule, men’s set constitution. Our predecessors gave valuable gifts indeed hard to part with; toiled your beloved selves’ lives, and created this glorious and extolled miracle, sight unseen within the turbid world; casting {these things} to dwell body’s life that inevitably dies besides safety for lying. Do tomorrow’s people refrain from sacrificing even once; they who consider for their own’s advantage only: They turn in direction of whatever is not by heaven’s sanction, acts against nature’s dictates: To not yield better not to ask for than death like they are suited for what they harbor and conform against the currents of bad acts, likewise does harm but natural results approach beyond causal signs; because’t reached anything strange-not itself. In truth, like drumming thunder, shadow follows, sounding fills soon, the response is in body — self-so comes— not just spoken to boldly scare them so. Huaqing and the many all extolled, leapt in joy dancing, said praise: “Good and virtuous rare! This should act as motto- exemplar both for monks and laity—would not keep news from entering the era when lasting-of-law fail.”—thereupon they set into stone ere at temple-front the gatha said:

始舉為興滅，而兼得放生。豈唯滅不滅，生亦無生相。生滅俱滅已，寂滅何有方。以明超於方，無方中說上。無方說西方，其意亦如是。作寺作池人，願共了斯旨。

> First set forth the vow to bring about cessation of suffering, and in doing so, also embrace the act of releasing life. Not only does suffering cease, but life itself is seen as having no fixed nature. When both arising and ceasing are extinguished, what remains is a stillness beyond all directions. This clarity transcends any place, and from that placelessness, the highest truth is spoken. The teaching of the Western Land beyond all directions carries the same meaning. May those who build temples and dig ponds together awaken to this truth.

萬歷二十八年普門示現日記

> The 28th year of the Wanli reign, diary of the manifestation of Guanyin's gateway.